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shrI rukmaNISha vijaya, Canto 12, Synopsis
After slaying Kamsa, Krishna enthroned Ugrasena, Kamsa's father as the
king of the Yaadhavas & assured him that Himself, Balarama & others
would be serving him as faithful servants. Then he released his
parents, Vasudeva & Devaki from imprisonment. They on their part become
immensely delighted & sung His glories.
Thereafter, Vasudeva prepared to celebrate the upanayana ceremony of
both Krishna & Balaraama. All sages assembled there to witness that
unique occasion. After the ceremonly, both of them went to preceptor
Saandipi for education. Within sixty four days, they fully learnt the
sixt four arts. On the completion of education, Krishna asked about the
fee to be paid to the preceptor. The latter asked Krishna to bring back
his son who had been dead. Krishna went to the sea & killed a demon
named Sankha & obtained the conch named Panchjanya. From there, He went
to Yama's abode & blew His couch. Yama was pleased to have Krishna's
vision; he handed over Sandipi's son to Krishna who took him to his
father, who received him with pleasure. Then Krishna returned to
MAdhura & stayed there imparting useful counsel to king Ugrasena who
cultivated full reverence to Krishna.
thatha: sadhasyugrasEnamAhUya madhurApathi:
yadhUmAmadhipam chakre mudhA praNathavathsala:
[1]
After the death of Kamsa, Sri Krishna, the lord of Mathura who loves
theose bowing to Him called with joy Ugrasena (father of Kamsa) into the
assembly & made him the king of the Yadhus.
rAjyam me thava shAsthramEva niyamA: sEnA thithikShAnganA nithyam
bhakthivirakthidhainyashamanajJnyAnAdhilAbhO dhanam
machchrOthrAnthikasangathe thava yadhOdhAre raphurachchAmare chathram
muRnikRutha bhavAthapahara hasthAravindham thava
[2]
Ugrasena addresses Sri Krishna thus:
O Krishna! My kingdom is the spiritual knowledge of Your greatness.
The Vaisnava vows of fasting on ekadasi & others are the army.
Forbearance (which causes happiness) is the woman. Wealth consists in
the acquisition of knowledge promoting always devotion to God,
detachment & the removed of misery. The shinning cAmaras are the group
of your fame that reaches my ears. The white umbrella is your lotus
like hand that is kept on my head & that removes the cycle of births &
deaths.
thvathkShethram mama dhuRgamARyakaruNA vaRma thvadhamgridhvajAsaktha:
soumyamanOraThO mama raThashchandhAmsyamandhA hayA:
prANa: sAraThirAyudham thvadhabhidhA jEya: kalisthadhbhatA: Shat thEShAm
nagarI cha samsRuthiraThO labhyA vimukthi: purI
[3]
O auspisious Krishna! My fort is your holy place. My armour is the
kindness of the venerable preceptors. The chariot is my desire that is
associated with Your Feet having a standard. The vedas are the swifting
running horses. Mukhyaprana is the charioteer. Your (holy) name is the
weapon. Kali is the foe fit to be conquered. His servants are the six
foes (such as passion, anger, greed, arrogance, delusion & envy). The
cycle of births & deaths is the town of those foes. After conquering
them, the town of liberation (Vaikunta) can be reached
N. B. The king protected by a fort is not afraid of his enemies. Even
so, there is no fear to Ugrasena who living in Krishna's Mathura,
acquires good learning. Just as a soldier wearing an armour is not hurt
by the arrows of the foes, so also Ugrasena having the kindness of the
preceptor is free from anger, greed, etc... Like the trained horses
taking the rider along the right path, the Vedas studied carefully &
properly by Ugrasena enable him to tread the right path of dharma. Like
a charioteer guiding properly the horses, Mukhyaprana guides his mind &
heart through the correct interpretations of the vedas in his bhaasyas &
others. The chanting of the holy name of Krishna destroys like a weapon
the cycle of births & deaths which is the city of the servants of Kali
(such as passion) anger, greed, etc who are the six foes of a man.
yaThA thvam sathatham pURNa: sAmrAjya nEchChasi prabhO
thaThA thvathsEvayA pURNA vayamapyabjalOchana
[4]
O, Lord Krishna having lotus like eyes! You who are by nature full of
things (perfect) do not at any time desire the rulership of empire. So,
also even we who have all our desires fulfilled by serving you do not
want kingdom.
yE thvAm shAsthravichAravisthRuthadhiya: shrEyaskaram shrIkara sEvanthe
pulakAngithAngamudhithaprEmAshrudhArAdharA:
thEShAm naihikasampadhasthi vidhuShAmithyajJnyagItham kaThAm
nAThOthmUlayithum karOmi gadhitham na syAnmadhO me hRudhi
[5]
The ignoramuses say that there is no wordly wealth to those wise men who
serve you, the giver of moksha & worldly wealth, with their intellect
making vast researches in the sAsthras, with their bodies horripilated &
eyes shedding tears of joy. O Lord! in order to undermine their well
known statement, I shall act according to your word to be the ruler of
the realm if only you are pleased to make me void of the infatuation of
having become a King.
ugrasEnam yadhupathim chakre chakradhara: kila
yadhumAthrAdhipathyEna thasya vishvEshvrasya kim
[6]
Sri Krishna (the wielder of the discus) made Ugrasena the king of the
yadhus. Oh, what use is the lordship of the kingdom of the yadhus to
that Krishna who is the lord of the universe?
sa KRuShNa: kamsavidhvamsI thathputhre thanmahIm dhadhou
parARThaikaphala: sAkShAthpurANapurushO hyasou
[7]
Sri Krishna who slew Kamsa gave his (Kamsa's)kingdom to Ugrasena
(Kamsa's father). This Krishna who has the benefit of others as the
sole fruit is verily the Ancient Person (Lord Narayana).
thvadhukthikAriNa: saRvE vayamithyabravIdhdhari:
bhakthamAthrokthakaRthusthathkimapURvam kRupAmbudhE:
[8]
Krishna said "we (Balaraama, myself & others) are all the executors of
your words. Is this anything new to Krishna, the ocean of kindness, who
does only what His devotees say?
(refer to the Bhaaghavatha 10-45-14)
sEnAmadhyagathA rAjan vayamithyAha mAdhava:
vishvamadhyagathasyAsya sEnAntha: kim nu dhuShaNam
[9]
Sri Krishna said "O King, we are all in the midst of your army. Is this
fact a blot on Him who is the indweller of all things (such as the
minute particles of atoms, grass, etc) in the world?
vakram saRvamavakrayathvanudhinam kubjAthanUjjRumbhakO mallAnAm
layakRudhdhanOthu sa ripUnkamsasya himsAkara:
bandhUn bandhakarAnviyOjayathu mE ramyAm dhuram mAdhura:
sandhadhyAdhvarirantharangavibhavam rangasThalIranjaka:
[10]
May Sri Krishna who straightened the crooked body of Trivakra divert the
group of all my sense organs which go astray daily in the right path of
virtue. May He, the killer of the wrestlers, kill my foes! May He who
put to death Kamsa for havign bound his kith & kin (parents of Krishna)
slay such relations of mine as will bind their kinsmen! May Sri
Krishna, the sweet lord of the city of Mathuraa, give me the pleasant
burden of commenting upon the various shastras! May Sri Krishna who
adorned the stage of the wrestlers give me the riches of purity &
others.
mathurA mathurA yena samabhUthsamabhUjJithA
smaratha smarathAtham tham mahathAmahathARThadham
[11]
The sweet town of Mathura came to be without an equal (and a superior).
Remember such Krishna, the father of Cupid, who confers the eternal moksha
on the jnanis.
kRuShNOdhAravihArakhaShtithamalam yasyAm jalam mangalam
thathpAdhAmbujalakShmalakShyavibhavA dhanyasThalI yathsThalI
yadhgEhAni kRuthaspRuhANi ramayA nithyam svabhaRthu: sThithE: dhadhyAthsA
mathurA purI shubhakarI shreyAmsi bhUyAmsi na:
[12]
The water in the city of Mathuraa was rid of its impurity & became
auspicious on account of Krishna's eminent sporting in it. The place became
sacred & acquired visible prosperity on account of the marks of His lotus
like feet. In the houses of Mathuraa, Sri Lakshmi always desired to stay
with her lord. May such an auspicious town of Mathuraa give me abundant
happiness always.
jagathpithrATha pitharou mRudhubhAShaNapURvakam
nathou na thou puthrabudhdhim chakrathushchakriNIshvare
[13]
The parents (Vasudeva & Devaki) who were saluted by Sri Krishna (the father
of the universe) with soft words did not entertain the thought of Him as
their son (as they had seen Him with four hands, etc., at the time of
incarnation & did not embrace Him.
vimuchya nigadAdhIsha: smithavakra: priyam vadhan
kRuthasnEhOTha nigadam mAyAmayamayOjayath
[14]
Lord Krishna released His parents from bondage. Afterwards, with a smiling
face & speaking pleasing words of affection (such as mother & father), He
bound them with the bondage of delusion (that He was their son).
aTha dhaRmapaThAdhyakShO jagadhE jagadhEkarAt
vARThayAham bhavathputhrO yashchakAra na vAm hitham
[15]
Afterwards, Sri Krishna, the lord of the path of righteousness (i.e. one
who knows how to behave in the world with elders) & the lord of the
universe, told His parents (thus): ' I have not done anything good (such
as protecting & looking after you etc.,) to you, I am your son as per the
worlds of the people (implying thereby that He is not really their son.
saRvam thAtha kRutham thvayA yadhudhitham prIthyAsmadhOyAnvaye yenEdham
thilakIbabhUva hi kulam kIRthishcha me visthRuthA
yEnAnEkakhalAnnihathya balina kamsam cha vamshadhruham bandhagrathThirayam
vyayOji dhayayA kim kim kRutham na thvayA
[16]
'O Child! everything has been done by you. It is for this reason that you
were born with love in our family. This yadu clan became the ornament of
the whole world. My fame has spread everywhere. By killing many demons
(such as Poothana & others) & also the mighty Kamsa, the traitor to our
family, you kindly removed these fetters. What is not done by you?"
ambA tham parirabhya phullakarasanmAlyena thayARchanam nEthrAnandhajalEna
sinchanamurOjOdhyathparOdhArayA
naivEdhyam cha nivEdhya vIkShaNalasannIrAjanam shObhanam
bhAvisvIRyAvamukthikalpalathikAbIjam nijam niRmamE
[17]
The mother Devaki performed the worship of htat Krishna by embracing Him &
with the good garland of blown floweres in the form of her hands & she
performed the (holy) act of baghing Him with tears of love. She offered the
food that is to be offered to the deity by means of the milk oozing from
her breasts. She offered the auspicious lustrous waving of the lamps by
means of her good glances. Thus, she sowed the seed of the Kalpavrksha tree
in the form of her future eternal liberation.
vrajE gRuhasThOchitharamyalIlA: prachakrathuRyou samamanganAbhi:
aThOpanIthou vidhinOpanIthou suthou vithEnE kila shUrasUnu:
[18]
In Gokula, Balarama & Krishna did delightful sports suitable to those
leading the lives of householders in the company of the gopikas.
Afterwards, Vasudheva (son of Sura) performed the sacred thread ceremony of
Balarama & Krishna who have come to him by good luck.
munaya upayayuRmahEkShaNOthsukA dhRuthaniyamA: kila saRvatha: samEthA:
janimiva parihaRthumuktharathra hayupanayanAdhinidhAnamApthakAmA:
[19]
The sages who were eager to see the great festival of thread ceremony, who
were observing vows & who had all their desires fulfilled came there. It
seemed as though they came togethe from all sides to get rid of the birth
which is the cause of their future performance of thread ceremony.
vAdhyAni nEdhuRmunayashcha manthrAnuchchArayantha: saha bandhivandhai:
vRundhArakANAm sthuthayascha ramyagandhaRvagIthaissaha nAkilOkE
[20]
Musical instruments & the sages uttering Vedic hymns sounded along with the
paragyrists. In the world of the gods, the laudatory chants of the gods
sounded along with the delightful music of the gandharvas.
naaryaH samastaa nayanotsavam tam raktaakshataiH raagayutaa mukundam
avaakiramstatparirambhaNotkaa kubjaa durantaam druvamaapa chintaam
[21]
All the ladies have love for Sri Krishna who was a feast to their eyes
showered red particles of rice on Him (to show their love under the pretext
of blessing Him). The hunch backed Trivakra who was vey eager in the
embracing of that Krishna felt endless anxiety (as she could not do so with
a celibate). It is indeed certain.
ambaayaaH pitura~nchataamapi sataam satpramadaamoShamam sambadhdam vishadam
gale triguNitam yaj~nopaviitam tayoH
reje tadvilasadguNairbahuguNairantargariShTham trayam stotR^istavyatayaa
tadaakshrayayutam svachCham shrutiinaamiva
[22]
The sacred thread of both Balaraama & Krishna was like the rope of the
genuine affection of the three persons mother devaki, father Vasudeva & the
virtuous people who worshipped them both. It was put on the necks of both.
It was a pure & white triplet thread each of which was of three folds.
Moreover, it shone like the manifold attributes gunas) like knowledge,
bliss, etc of Sri Krishna. It was so firm that those who speak of the
attributelessness of Sri Krishna (with the help of bad logic) cannot come by
it. It was clearly like the three vedas which referred Balarama as a
praiser & Krishna as the praised, which are without an author & which are
free from human flaws.
lokam vidambayitumevamihopaniitaH satyam kariShyati harirmadapatyavaamChaam
ittham prahR^iShTahR^idivaagnirasou vishaN^ko jajvaala yajvivaramantra
hutairhavirbhiH
[23]
Sri Krishna who underwent the sacred thread ceremony only to imitate the
people of the world, will render true my desire of having sixteen thousand
sons. As thouth having a mind pleased thus, the sacrificial fire shot up
brightly with confidence from the oblations offered by the excellent rtviks
with religious hymns.
(N. B. The Puraana says that the sixteen thousand sons of fire became
maidens after observing penance in order to have Him as their husband).
aachaaryaH sakalavide puraaNapuMse gaayatriimanumadishanmametthamuuhaH
tadvyaajaattava guNachintakaaya mahyam sadbuddim disha dayayetyasou yayaache
[24]
Gargaacaarya imparted to the omnisicient & primeval person Sri Krishna the
sacred gaayathri hymn. Under the pretext of this initiation, he prayed to
Him to confer kindly good knowledge on him who meditates on His good
attributes.
itaH param shroutapathasthithoyam na yaati gopaalakavaalaliilaam
itiiva shouriHsahadakshiNaabhirdadau mudaa gaaH subhagaaH munibhyaH
[25]
Hereafter this Krishna who follows the path ordained by the vedas (such as
staying in Gurukula etc) will not do such work as tending the cows, etc.,
like the other cowherdboys'. Thinking thus, Vasudeva (son of Surasena) gave
happily beautiful cows along with the dakshinaas (fees given at the end of
religious ceremonies) to the sages.
yaj~nopaviithojvalakaNThadeshaH kRuShNaajinashriirmunisan~ghamaanyaH
praaNapraNetaa dhR^itatarkamudro dyaayan manum vyaasa ivaanvashikshat
[26]
Sri Krishna's neck was shining with the sacred thread. He was worshipped by
the host of sages. He had put on deer skin. He was doing praanaayaama
(breath control such as Kumbhaka, pooraka & recaka) & had the seal of
knowledge & He was uttering gaayatri hymn. He appeared at that time like
Sri Vedavyasa who was worshipped by the group of sages, who wore the sacred
thread (and matted locks) who had the seal of knowledge, who had worn deer
skin & who taught Mukhyaprana (Sri Madhva) the right spiritual knowledge.
dine dine.agnou samido juhaava tathaa shrutiinaam jananiim jajaapa
svakukshipuutau na ratirhi kasya nijaanubhaavasmaraNotsave cha
[27]
Sri Krishna was offering the fire sticks in the fire everyday (and the
offering would reach Him only). Likewise, He was meditating on the sacred
gayatri which is the mother of the vedas (which proclaim His greatness).
Who does not have the desire to fill his belly & to remember his greatness?
(=everyone is interested in the thing that does him good).
tam brahmaacharyavratadhuryamaaryaaH samdhR^ishya hR^iShTaaH
paramabdhiputrii
vakshaHsthalasthaa trapayaakulaasiidabhyarthyamaanau cha dineshavahnii
[28]
On seeing that Sri Krishna who was observing the vows of celibacy the
venerable brahmins (such as Vasudeva & others) were happy. Only Sri
Lakshmi- who was on His chest felt unhappy due to bashfulness (as He was a
celibate). Even the sun god & fire god who were prayed to (for long life &
health) by Him were unhappy (as they were after all His servants).
N. B. The prayer to the sun god runs thus: aayusyamteja aarogyam dehi me
havyavaahana).
gurorgR^iham sarvavidagragaNyaavupeyatustau samidhaH samarpya
bhavaan bhavaaraNyamidam chidagnaavataHparam nirdahataaditiiva
[29]
Hereafter you burn the forest of the cycle of births & deaths in the fire of
knowledge. As though saying thus, Balarama & Krishna, the best of those
knowing everything, offered the firesticks (to the preceptor Saandipani) &
went to the preceptor's house (to confer moksha on him under the pretext of
learning).
atho chathuHShaShTinaiH sa taavatkalaaH prajagraaha balashcha dhiimaan
gurostato.apyalpadinairyadaasaam sakR^itsamuchchaaraNamapyashakyam
[30]
It was not possible even for the preceptor to pronounce once the names of
the sixty four kaalas in less than sixtyfour days. That Krishna & the
intelligent Balarama comprehended in sixtyfour days these sixty four arts.
(N. B. From the Bhagavatha (10-45-33-36) we learn that the preceptor
Sandipani taught them the vedas along with the upanishads & the accessory
branches (such as Siksa, chandas, jyotisa, vyaakarana, kalpa & nirukta),
military science, dharmashastras, mimaamsa & political science along with
its six branches such as sandhi, vigraha, yaana, aasana, dvaidhibhaava &
samsraya).
gurum tato.apR^ichchhadupaayanam dishan sutam yayaache vimaliikR^itaanvayaH
muhurmuraareH sadayaavalokanaistamapyavadyaatparipaalayanniva
[31]
Afterwards, Sri Krishna who would give the preceptorial fee asked the
preceptor as to what He should giv.e The preceptor whose family had been
purified again & again by the kind looks of Sri Krishna begged Him to revive
his son as thouth to protect him also from the defect (by the kind looks of
Sri Krishna).
sutam vijaanannpi mR^ityuniitam sashaN^khadaityam vinihantukaamaH
samudramaasaadya nihatva raksho laksdyashaHsammitamApa shaN^kham
Thouth knowing that the preceptor's son had been taken away by the god of
death, Sri Krishna went to the sea with the desire of killing the demon
(panchajana of the form of conch) & obtained the conch (Pancajanya) which
was like His lustrous fame by killing Him.
sa pan~chajanadehasthaan praaNaanniShkaasya pan~cha cha
apan~chajanamaatene saakam tena payonidhim
[33]
Sri Krishna expelled the five life breaths that were in the body of the
demon PAncajana. He made the sea devoid of Pancajana.
(N. B. The sea was rid of the demon Pancajana & the demon Pancajana was rid
of the life breaths. The five life breaths are praana, apaana, samaana ,
vyaana & udhana. The figure of speech is sahokti.
yamaalayam praapya sa kambumuddhR^itam vibhuHpradadmauripudarpahaariNam
guroHsutamdehi na chediyam dashaa bhavettavaapooti nnidarshayanniva
[34]
The All prevading Sri Krishna went to the house of Yama & told him thus:
"Give me the son of (my preceptor). If not, the same fate that overtook the
demon (Panchajana) will overtake you.'' As if to indicate this, He blew the
conch that was extracted from the body of Pancajana & that would remove the
arrogance of the foes.
amuShya lakShamiishaguroH sutrasya dhruvam vimuktiH karasanN^gataabhuut
tvadaagamaatpragapi tam jihaasum vibhustvamaaj~naapayasiisha kim maam
[35]
The god of death tells Sri Krishna:
O Lord Krishna! You are the husband of Goddess Lakshmi. THe liberation of
this your preceptor's son was on hand. It is certain. I had desired to
leave him even before you arrived here. Why do you who are able command me
(your servant) thus?
itiiva tachyaagavishaN^kamaanaso yamaH samabhyarchya sutam samaadishat
alabhyataddarshanajaatasambrahmaH prahR^iShTaromaa praNamanmuharmurmuhuH
[36]
Yama who had already decided to release the son (of Saandipani) had joy &
excitement caused by seeing that unobtainable Krishna. He who was saluting
Him again & again worshipped Him well & gave away the preceptor's son.
sutam samaaniiya tatomtakaantikaatpradaaya saurirgurave svakaam puriim
upetya pitrorapi dakShiNaamiva pradarshayaamaasa nijam svavigraham
[37]
Afterwards Sri Krishna (Grandson of Surasena) brought the preceptor's son
from Yama & restored him to His preceptor. After going to His town
(Mathura), He revealed His own eternal form to His parents (Vasudeva &
Devaki) as the preceptorial fee by His sight.
raajadhaanii jayati saa bhojav^iShNyandhakAashritaa
raajaraajapadatraataa raajaa yatra ramaapatiH
[38]
The town of Mathura of which Sri Krishna (husband of Ramaa) who protects the
post of Kubera (=who is the king even of Kubera) is the king & which is
resorted to by bhojas, vrsnis & andhakas is victorious.
ugraseno vijayate svargibhigirtavaibhavaH
agresaraa yadvajinyaamugraa raamaadayo dviShaam
[39]
In the army of Ugrasena, Balarama & others who are a terror to the foes are
the leaders & so Ugrasena bears an appropriate name. His glory is praised
by the gods & so he is eminent.
hR^idayaj~naa raajaniiteH sabhaayaam shaarN^gadhanvana:
mantriNo mantratantraj~na mantrayantiitthamanvaham
[40]
The ministers who know the secrets of the principles of political science
(such as the six qualities & the four (expedients) confer thus daily in the
assembly of Sri Krishna (who wields the saaranga bow).
(N. B) The six Qualities are enumerated in the following verse. (to be
contd)
sandhim cha vigraham chaiva yaanam aasanameva cha
dvaidhiibhaavam samshrayam cha ShatguNaaH kavayo viduH
[41]
(Techniques regarding peace treaties, warfare, expedition, encampment,
spreading sedition & disarray among the ranks of the foes & consolidation of
alliance.)
The four expeditions are: saama, daana, bheda & danda).
raNe yadaaj~naasharashankichittaa bhaTaaH paraavR^ithya na lakShayanti
jayaaN^ganaam vaa spR^ishanthi raajaa vijayii sa eva
[42]
Only that king is a victorious king who knows the plan of the enemy from the
spy, who keeps in readiness the equipments of war (such as horses, chariots
etcc.,) & who has a moat & others (such as rampart etc) that cannot be
crossed by the enemy. Any other king without these canot be victorious.
svasaMsadi paudajaneShu mantrivareShu niityaagamatachvavitsu
vichaarya kuryaadviShataamupaayairmitho vibhedam sukhabhaak sa bhuupaH
[43]
That king is a happy king who, after conferring with the eminent ministers
in his court who know the past events & the essence of political science,
brings about mutual rift cleverly in the ranks of the foes.
utsaahasangataa niitiHsuute naravarochitau
kiirtiprataapou raajendra tatraalasyam pratiipakR^it
[44]
O, the best of kings (Ugrasena)! the policy coupled with enthusiasm (to
conquer in all the directions) produce fame & valor suitable to a king (like
the union of the male & female produces an off spring). If there is any
lethargy in this matter, it will produce a contrary result.
(N.B. Here the poet has used some words skillfully to convey the truth. The
union of niti (femine gender) & utsaaha (masculine) produces Kirti (fem) &
prataapa (masc). The union of niti (fem with aalasya (neuter) yields no
result.
saamaadyupaayaavasaraj~naanashuunyasya shuurathaa
aamnaayaarthaaparisphuurteH samarthyamiva vaadinaH
[45]
The valor of the king who does not possess the knowledge of the timely use
of edpedients such as saama & others is as futile as the ability of the
disputant who does not recollect at the proper time the meanings of the
Vedas.
yaH sandhimukhyaamalaniitikaalamaj~naanyavij~naaya raNam vidhatte
ShaNNigrahaaNaam samayaanabhij~navaadiiva samsatsu sa yaatyakiirtin
[46]
That foolish king who makes war without being aware of the faultless policy
having Sandhi (meditation) & others is like the disputant who does not know
when to employ the six clinchers (nigrahasthaanas) in the learned assembly.
(N. B. The six qualities of sandhi, vigraha, yaana, asana, dvaidhibhaava &
aasraya are already explained under verse 40. In a debate (Kathaa) when the
proponent checks the pride of the opponent, it is described as a defeat
(nigraha). The arguments put forward to bring about the defeat are called
clingchers (nigrahasthaanas).
Sri Jayathirtha explains thus in his Pramana Paddadi
kathaayaamakhaNditaahaN^kareNa pareNa parasyaahaN^kaarakhaNdana paraajayo
nigraha iti chochyate. tannimittam
They are twentytwo in number. The six clinchers referred to here are:
Samvaada, anukti, virodha, asamgati, nyuna, adhika).
naanaaprakaarairdashadikShu shatruun yo naiva jetum yatate kShatiishaH
vataavashiibhuutadashendriyougo vratiiva naasau sukhabhakkadaapi
[47]
That king who does not at all try to conquer the foes in the ten directions
by many kinds of expedients (such as saama & others) does not obtain
happiness at any time like an ascetic who does not have the group of the ten
organs under his control.
N. B. The ten organs are the five jnaanendriyas & five karmendriyas. They
are enumerated thus: shrotram, thvak, chakshuShi, jihvaa, naasikaa, chaiva
panchamii | paayuupastham hastapaadam vaak chaiva dashamii smR^itaa ||
yatsainyakuntaaH svasapatnachintaam shaardhuuladantaa iva saadhayanti
svaraaShTrasantoShamapi svatantau tadiiyadamShTraa iva so.avaniishaH
[48]
That king is the real king the boarded darts of whose army causes worry to
the foes like the teeth of the tiger & happiness to his subjects like the
teeth of the tiger in the case of its cub.
N. B. The tiger uses the teeth to maul the prey & with the same set of
teeth carries its cub safely from one place to another.
raajanmuktho.api te baaNo nihanti dishidishyariin
guNasaN^gasyaarjavasya vamshasya hi phalam cha tat
[49]
O, King! thouth discharged, your arrow kills the foes in the ten directions
(on account of your ability). This is also the effect of the uprightness of
the bamboo, likethat of a good person, connected with the bow having a rope.
N. B. A person who is born in a good family (vamsa) & is associated with
people having good qualities. (guNaH), though deserted by his master, helps
him out of gratitude at the hour of need. An arrow that is in contact with
a bamboo (vamsa) having a rope (guna), though discharged by the master, goes
towards the foes & kills them. taadhRusha puruShaaH raaj~na saMpaadaniiyaa
iti bhaavaH
paanthaansamantaaddivase dineshaprakhyo rajanyaam rajaniishakalpaH
yastaskarebhyo.avatti duShkaraaj~naH sa eva kiirtyaiti dishaamupaantam
[50]
A king issuing stern orders protects the way farers day & night from the
thieves like the sun & the moon protecting the way farers from the thieves
during day & during night respectively. The fame of theat king alone
reaches the directions. (He becomes famous everywhere by the praises of the
people.)
nyAyaM saMgR^ihya nR^ipatiranyAyaM yastu santyajet
padepade tamanyAyaH sannamyAbhyarthayiShyate
[51]
That king who, by adopting just means (nyAya) in his dealings with his
subjects gives up injustice or others income (anyAya, will be bowed to &
requested by the people to accept their money (Ayuh)
dine dineshaprakhyo yo rAtrau rAtrIshasannibhaH
kApathebhyaH prajA rundhe sa rAjA sa vishAminaH
[52]
That king who (through punishment) prevents his subjects from going on
wicked paths like the sun during day time & like the moon at night is the
moon (giver of delight) & the sun (lord).
prAyeNa dhanavAneva jAyate kleshavAnapi
phalavAneva hi taruH kaNTakairuparudhyate
[53]
To a great extent only, the man of riches experiences difficulties (in
respect of protecting his wealth). It is only the tree having fruits that
is troubled by thorns.
kAle kAle dhanam nUnamarthibhyo vitareddi yaH
muchyate sarvaduHkhEbhyaH kaNTakebhya iva dhrumaH
[54]
That king who gives money periodically to those praying for it will be
indeed free from all troubles even as the tree yielding fruits from time to
time to those desiring for them will be indeed free from thorns.
vittaiH kIrti sharaiH sauraiH sauruam pratyaham yaH samArjayet
sa eva dhanavAnsamrADanyam manye hyaki~nchanam
[55]
He alone is the rich emperor who earns daily fame by donating money & valour
by means of arrows. I regard any other person as a poor man.
arthibhyo.arthamanAdishya yastannixipati xitau
mR^itsnAm svayOgyAmAdAya vittam bhUmyai pradattavAn
[56]
He who, without giving money to the suppliments, buries it in the earth
receives the mud suitable to him & gives money to the earth.
sarveshe bhuvi yasya bhaktiramalA naivaitadAj~nAtmake dharme vA na
ratistadAshritajane sanmAnalesho.api vA
duShTaprItiratasya niShThuragiro durmantradattashruteH sAmrAjyam
nijavamshapAMsanakR^iteH kamsasya saMsAravat
[57]
The kingship of that king who has no pure devotion on earth to Sri Hari, the
lord of all, who has no interenst in the rightousness that is of the form of
the command of Sri Hari, who does not honour even a bit those who have
resorted to Sri Hari, who befriends the wicked people, who uses hard words &
who listens to bad counsel becomes like the life & kingship of Kamsa who did
the work of destroying his own dyansty.
viShNubhaktirataM bhUpam naiva tyaxyati tatpriyA
tadveShiNi na sA sthAtumutsaheta pativratA
[58]
Sri Lakshmi (wife of Lord Vishnu) does not at all leave the king who is
devoted to Lord Vishnu. The chaste Sri Lakshmi is not interested in staying
with the haters of that Lord Vishnu (even a chaste wife does not go near the
haters of her husband).
dharmadvitIyam nR^ipatim dharmo.anyo naiva pIdayet
anyathA pratimalo.asau sAnvayaM saMhariShyati
[59]
Another dharma (Yama) cannot harass the King who follows the
Vaishnavadharma. Otherwise, this yama who does not have an opponent in the
form of Vaishnavadharma will kill the king along with his dynasty.
viShNorarbhakasaN~gAshAnvaiShNavAnyastu nindati
tatrApi na sthirA shrIH rayAtputradvEShiNi mAtR^ivat
[60]
Just as a mother does not stay near the people who hate her children, so
also Lakshmi does not stay firmly with those who revile the Vaishnavas
(devotees of Lord Vishnu) who are like the children of Lord Vishnu.
duShtaprItirataM bhUpaM dosho.api spR^ishati kramAt
dOShiNam guNalubdhA shrIrnAshrayediti me matiH
[61]
Blemish gradually affects the King who is interested in the love of the
wicked ones. The goddess of wealth who has intense desire of merits (like
humility) does not resort to a king having defects. This is how I think.
kathoragiramutsR^ijya vR^iNotyaparamindirA
vanaM purOgrastanitAdvihAyeva tatiddishaH
[62]
Goddess Lakshmi resorts to another king (who speaks gentle words) after
leaving the King who uses hard words even as lightning resorts to the
quarters after leaving the cloud even before the hard thunder (and rain).
sanmantrashIrno durmantraH prayOttAra xiNoti hi
yathA nR^isimhasUryAgre bhairavaH kairavadyutiH
[63]
The wicked counsel enfeebled by the good counsel torments the person who
employs it like the bhairava incantation which has lustre like that of a
blue lotus before the nrsimha incantation which is like the sun.
(N.B. The evil counsel of the sycophants will be made ineffective by good &
the king punishes such sycophants.)
prajA yaM na prashaMsanti na stutashchArthibhishcha yaH
vishayAsaktakumaterna sukham tasya bhUpateH
[64]
There is no happiness to that king whom neither his subjects nor even his
suppliants praise, who is interested in the enjoyment of objects & who has a
wicked mind.
prajAnAM pIDanaM kR^ithvA yO lubhdo dhanamArjayet
vikrIya svasutAnEva sa vai saN~chinute vasu
[65]
An extremely greedy king who earns money by harassing his subjects (who are
like his children) is like one earning money by selling even his own
children.
prajAparaMparAmeti prajAraN~janakR^innR^ipaH
pIDitA sA sanAmnIm tAM notpAdayati tatkule
[66]
The king who pleases his subjects (by ruling over them according to dharma)
obtains the continuity of his line (by means of sons, grandsons, etc...) .
If he torments the subjects, he does not obtain the lineage bearing the same
good name.
apUjito.atithiH svIyamatithitvamapArthakaM
samarpayati tattithyAmapUjyatvamivArpayan
[67]
A guest (athiti) is one who has no specific day for his coming. He may come
on any day. If he is not adorned that day of worship becomes meaningless.
Since he may come on all the days of the month, he gives his own absence of
adoration to all the days of the month so much so the days which are fixed
for the worship of the gods, manes & others becomes unfit for worship.
viShayeshUpabhuktheShu thR^itIyAmsho.asya jIryate
shiShTam tu viShasArUpyAtkaShTAya parikalpyate
[68]
The third letter (ya) does not perish in the country (visaya) of that king
were guests are worshipped. On the other hand, another letter (sa) gets
added & brings him fame (yasas). In the country of the King where guests
are not worshipped, the third letter (ya) perishes & only the two letters
(visa) meaning poison remains firmly & he will be subhect to difficulties
(in hell).
ityAdyamAtyavargoktanItyA pR^itvIM sa pAlayan
bhakti mukunde bibrANastatyAja viShayaspR^ihAm
[69]
King Ugrasena began to protect the earth in accordance with the principles
of polity such as those dealt with above as mentioned by the group of his
ministers. Having devotion to Lord Krishna, he gave up the desire for the
enjoyment of Kingdom.
rOmNAm haRShaNakAriNi shravaNatha: pApoughavidhvamsini prEmNA
chinthayathAm vichithravimalashlAdhyARThasandhAyini
sanjAthE bhuvi rukmaNIshavijaye sadhvAdhirAjOdhithE sanjjAtha:
suramaNdlIShu mahitha: saRgOyamdwaadhasha:
[70]
General: When the exploits of the victorious Lord of Rukmini which
cause the happy horripilation of joy in the minds of the hearers, which
remove the multitudes of sins by their mere hearing, which give the
wonderful, faultless & praiseworthy meanings & the fourfold objects of
human life (such as dharma, artha, kAma or moksha) to those who con over
them with devotion, were composed by the good & eminent disputants like
SukAcharya & others ( in the BhAghavata) the eleventh creation of great
joy honored in the assemblies of the gods was made.
Particular: When the exploits of the victorious Lord of Rukmini which
cause the happy horripilation of joy in the minds of the hearers, which
remove the multitudes of sins by their mere hearing, which give the
wonderful, faultless & praise worthy meaning & the four fold objects of
human life (such as dharma, artha, kAma, moksha)to those who con over
them with devotion, were composed by the good & eminent Saint Vaadiraaja
on earth, this twelfth canto honoured in the assemblies of gods, is
over.